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This is the third in a series about Bible word studies and translation for egalitarians. This entry focuses on a particular instance of a word doesn’t contain all the meaning that the word can carry in 1 Timothy 2.

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Lawyers investigate human behavior like scientists investigate the natural world, looking for the explanation that best fits all the available data. What happens when we apply that approach to 1 Corinthians 14:3435?

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In this article, we will explore the story of Tamar from Genesis 38 as a transforming woman from the Old Testament. After her husband dies, Tamar appears to be a helpless woman, but she does not easily give up.

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This contextual reading notes that Jesus’s death on the cross, represented by Eve’s offspring crushing the head of the serpent, frees humankind from sin’s consequences and reorders concepts of male dominion for all time.

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Oral tradition is important for an egalitarian understanding of the Bible—its origins, development, nature, and relevance—because women were among the key players in this stage of the Bible’s development.

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This sermon on Mary and Martha in Luke 10 argues that the problem is neither Martha’s housework nor Mary’s sitting at the feet of Jesus. The problem is judgment, which should be replaced with celebration of the gifts of others, even when those gifts differ from our own.

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Erdel proposes a dramatically different way of understanding the typological divine-human relationship in Song of Songs: The female beloved is a type of God, and the male lover is the type of unfaithful Israel.

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This poem reflects on the thoughts and feelings of the Samaritan woman when she encountered Jesus on a routine visit to her town’s well, as recorded in John’s gospel (4:1–42).

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Having evaluated the literary and cultural context of Deut 22:28–29, it is clear that its primary sociological and theological intentions reflect three prominent patriarchal themes.

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